Chapter 12 The Standard Gauge of Perfection

Principles of Mental Physics Chapter 12 The Standard Gauge of Perfection 1. The Idea of Perfection and its Role The topic of perfection is one that was quite lively in Kant's day but has today dropped almost entirely out of sight except among moral philosophers. How are we to understand the idea of perfection and how, if at all, does this idea have a legitimate scientific use? These are the basic questions with which this textbook on the principles of mental physics draws to its close. The Penguin Dictionary of Philosophy defines "perfect" as an adjective meaning "not lacking in any respect, complete." This connotation of perfection as completion is nearly as old as philosophy itself and, in one form or another, is found in all the major metaphysical systems that have been set forth over the centuries, including Kant's Critical philosophy. We have seen that all the transcendental Ideas are in one way or another Ideas of completeness in the context of making something complete. The transcendental Ideas are regulative principles for the organizing, orienting, and regulating of all acts of nous. This puts perfection in an active but mediate role, namely that of the direction set by regulation of the acts of the Organized Being under the transcendental Ideas. Perfection is entire completeness of or in something. Getting more specific, the relevant question facing us is, "How does an act of regulation by Reason under the transcendental Ideas lead to more completeness of structure in an Organized Being?" It takes no great flash of insight to recognize that such an ability must require the Organized Being to possess among its capacities some sort of norms with a standard gauge against which progress toward completeness can be assessed. A norm is a rule for determination of actions or behaviors. A standard gauge of pure Reason is a condition for determining when expedience or inexpedience for the categorical imperative is being presented in the process of judgmentation in general. The primary Critical definition of a rule is: an assertion made under a general condition. The possibility of Reason acting to regulate all non-autonomic actions of the Organized Being necessitates the presence within the overall capacities of nous of some sort of norm or norms a priori, without which acts of judgmentation in general could not happen. It equally requires the Organized Being to be in possession of some sort of standard gauge a priori that provides the condition or conditions under which the invocation of a norm is determined. This is the Critical context for the idea of perfection. The normative Critical definition of perfection is the idea in general of entire completeness of or in something. In this context, philosophers usually speak of different specific kinds of perfection, all of which can be brought under one of three types. The first of these is 449

transcendental perfection. Transcendental perfection is completeness of the whole and mutual harmony and connection of the whole. This definition states an Ideal of pure Reason, i.e., it is an idea of "something to aim for" underlying all acts of pure Reason. The Organized Being does not possess an innate idea of such a thing per se, but the capacities of nous can one and all be regarded as capacities for acting to perfect in such a way that the overall structure of the Organized Being is slowly driven in the direction of attaining transcendental perfection overall. Seen in this light, transcendental perfection is the essence of structuring. The second common brand of perfection used by philosophers is metaphysical perfection. Metaphysical perfection means completeness with regard to the highest degree of Reality. However, we possess no meaningful concept of such a highest degree and there is no standard by which metaphysical perfection can be judged. The third brand of perfection used by philosophers is physical perfection. Physical perfection means complete sufficiency of empirical representations. However, all empirical representations are contingent and so from the theoretical Standpoint there is no ground for presuming any real knowledge of physical perfection is attainable. Of the three brands of perfection, only transcendental perfection has objectively valid usage in Critical metaphysics and this usage is a relative, not an absolute, usage. The Critical context of transcendental perfection places a strict limitation on its real objective validity. The only objective validity found for the idea of transcendental perfection is practical objective validity, i.e. objective validity vested solely and entirely in the use made of this idea. Perfection cannot be regarded, with objective validity, as any faculty or process of nous. Rather, its objectively valid role is functional and as such this role falls within the idea of transformations in the Self-structuring of the Organized Being. A transformation is an action in which one representation is changed into another representation. Structure in nous is effected by selfregulating transformations. These transformations, however, are such as to justly be called firstorder transformations because they are under superior regulation by the transcendental Ideas. Now, no capacity of nous can be a lawless capacity. Every capacity, regarded as part of the functional invariant of organization, must have its own local rules of determination, and this is where the idea of transcendental perfection finds its home. Acts of judgment require their norms and standards for the determinations of the making of these judgments. The processes of judgment occupy the place of Relation in the faculty of pure consciousness and so the idea of perfection finds a natural division in terms of the Standpoints that govern our three specific types of processes of judgment. These are: (1) logical perfection; (2) aesthetical perfection; and (3) practical perfection. The first pertains to standards for the making of cognitions, the second to standards for the making of reflective judgments, and the third to standards for the making of 450

practical judgments. Kant noted, Perfection overall subsists in congruence with universal laws. [KANT (16: 135)] The universal laws in this case are those transcendental laws that govern the functioning of the processes of judgment. Perfection in general goes to the entirety of acts of judgments, i.e. to the overall process of judgmentation in general. Furthermore, All perfection seems to subsist in the harmonization of a thing, with freedom, hence in expedience, general usefulness, etc. Since all things properly in empirical understanding are only that which they are taken to be in way of relationship to the law of sensibility, the practical perfection of objects of experience is a congruence with the law of the senses, and this, as appearance, is called beauty; it is so to speak the outer side of perfection [KANT (15: 309)]. 2. The Divisions of Perfection Even though perfection is neither a structure nor a process, our understanding of the idea of perfection nonetheless requires a representation. The 2LAR structure of this representation is shown in Figure 12.2.1 below. The task before us is to understand the synthetic functions listed under its four titles of Quantity, Quality, etc. These each, in order from top to bottom under each title, correspond to one of the general Standpoints for the overall process of judgmentation, i.e., the judicial Standpoint for aesthetical perfection, the theoretical Standpoint for logical perfection, and the practical Standpoint for practical perfection, respectively. Possibly because perfection per se is neither a specific capacity of nous nor a specific process of nous, Kant did not bequeath to us any special treatment of the topic of perfection in its own right. The same is true, and for precisely this reason, in CPPM. However, the proper way for us to Figure 12.2.1: The 2LAR structure of the idea of transcendental perfection. 451

view the general idea of perfection is in terms of its relationship to knowledge in general. Knowledge (Erkenntnis) taken in this wide sense is any conscious representation or capacity for making such a representation by or through which meanings are determined. Taken in this context, the idea of perfection is an idea of a determining factor in the acquiring and representing of knowledge generally. We thus understand transcendental perfection in terms of the perfecting of knowledge. Here Kant tells us, The perfection of knowledge in general is: 1. logical; 2. aesthetical; 3. practical perfection. Logical perfection goes to understanding and is knowledge of objects by way of them. The aesthetical goes to feeling and to the state of our Subject, namely: how we come to be affected by the Object... Practical perfection goes to our appetites, through which activity comes to be brought about. The perfection of a cognition rests on four principal points. 1. For the Quantity of the cognition, as it is a universal. A cognition which serves as a rule must be more perfect than one that holds only in particular cases. 2.... Quality, distinctness of the cognition. [It] contains the "in what way?" Logical perfection according to Relation is distinctness, the aesthetical is liveliness. 3.... Relation, truth of the cognition. Truth is the Relation of the cognition to the Object... Logical perfection according to Relation is objective truth. The aesthetical is subjective truth. 4.... Modality, so far as it is a certain and necessary cognition. Logical perfection according to Modality is the necessity of cognitions according to understanding. The aesthetical is empirical necessity. [KANT (24: 809-810)] The same can be said, with appropriate adjustments made to place it in its proper Standpoint and its proper knowledge context, of all modi of perfection. As Kant's words above hint, the modi of perfection have the peculiarity of serving only one synthetical function within each title in our general 2LAR structure of representation. These are, namely, the idea of integration for Quantity, the idea of subcontrarity in Quality, the idea of transitive Relation, and the idea of the determining factor in Modality. This is because perfection is neither process nor function in any constitutive way. Perfection neither composes nor connects. Its only objectively valid role is found in the orienting of the regulation of nous by pure Reason. The a priori standard of perfection can be said to "aim at" an Ideal of Reason, namely an absolute state of perfect Existenz, but we must clearly recognize that the Object of such an Ideal is not merely a noumenon but a transcendent (not transcendental) noumenon. The idea of a perfect thing goes well past the horizon of any possible experience and for this reason is utterly lacking in any objective validity whatsoever. However, perfection regarded as a differential, i.e. as a 452

direction for change through acts of nous, has transcendental validity, although only a practical objective validity, because it is the notion of something that is necessary for the possibility of regulating non-autonomic actions by the power of Reason. Perfection thus belongs to the Kraft of pure Reason and not to its faculty. In this context, and only in this strictly limited way, we can say the Object of perfection is the Ideal of Knowledge itself (Wissen). What we must do next is take up the topics of the modi of perfection one by one. 3. Logical Perfection In his Logik Kant states, The logical perfection of cognition rests on its congruence with the Object, hence on universally valid laws, and thus likewise suits itself to be judged according to norms a priori. [KANT (9: 36)] These norms of universal validity of which Kant speaks must, of course, be pure notions if they are to apply (as they must) to the processes of judgment. The idea of perfection of knowledge can be contrasted with its opposite, namely imperfection. Imperfection admits to a two-fold division: The imperfection of our knowledge is 1. ignorance, the imperfection of lack, which thus constitutes an empty space; 2. error, an imperfection of enlargement, when I have collected Ideas that strive against the truth. [KANT (24: 817)] It is interesting to note that the two imperfections Kant sets down more or less correspond to the two types of vices named by Aristotle in his Nicomachean Ethics 1. Piaget called logic "the morality of thought" (and morality "the logic of actions"), and this is not an inappropriate way to look at the idea of logical perfection. Determinant judgments stand as what we earlier called local laws concerning objects as phenomena. Logical perfection, then, concerns perfection of the manifold of concepts. However, we have also seen that the actions of the process of determining judgment are not carried out in utter independence of those of reflective judgment. As aesthetical perfection concerns the latter, we can and should expect that perfecting overall is in some way a balancing or adaptation in regard to the standard gauges for judging the effectiveness of achievements of Reason based on the norms of each what system theorists often call a "multi-variable" or "multi-dimensional" optimization problem. Kant did not enjoy the benefit of being able to use our modern quantitative terminology for 1 "[Excellence] is a mean between two vices, that which depends on excess and that which depends on defect; and again it is a mean because the vices respectively fall short of or exceed what is right, both in passions and actions," Aristotle, Nicomachean Ethics, 1017 a 1-5. 453

expressing this idea. Nonetheless, he did have a qualitative way of stating what amounts to the same thing: All our cognitions are either intuitions or concepts. The faculty of intuition is sensibility 2. The faculty of concepts is understanding 3, and to recognize something through concepts is called thinking... From another side, sensibility can be explained thus, that it is a receptivity, a capability to come to be affected by objects. Understanding as a spontaneity, a capacity, puts forward things as they are, not such as they affect us 4... This gives a two-fold perfection of cognitions: 1. perfection according to laws of sensibility, aesthetical; 2. perfection according to laws of understanding, logical... Logical perfection rests on the agreement of cognition with the Object, aesthetical on agreement with the Subject. The rules of congruence of cognition with the object must be necessary and must hold good for all knowledge and for every[one's] understanding, because so long as my cognition should be in agreement with the object, it must also be in agreement with that of others. Aesthetical perfection rests on the particular laws of human sensibility, and therefore is not universal for all creatures. But since objects will have been put forward not only through concepts but also through intuition, there must also be given necessary and general laws of sensibility. Herein lies the idea of the beautiful. [KANT (24: 806-807)] To this two-fold dimensioning of perfection we must also add a third dimension. Determining judgment provides local laws of understanding, but we also require global laws as well. The provision for this possibility begins with reflective judgments but it cannot end there because all reflective judgments are subjective and concerned only with affectivity. The perfection of global objective laws of understanding (general concepts of Nature) requires the orienting and directing of the process of determining judgment (which does not determine its own employment) and this calls into the picture practical perfection, the process of practical judgment, and the ratio- 2 Kant's "faculty" terminology has historically proven to be somewhat confusing. What he means here amounts to saying sensibility is an organization of sensuous representations. 3 Similarly to the previous footnote, the manifold of concepts is an organization of cognitions. 4 For the Organized Being, a thing can never be anything other than what the Organized Being thinks it is. This does not mean we cannot or do not come to think differently of a thing in the march of accumulating experience; clearly we do. But at any moment in time, for me a thing is what I understand it to be. To hold otherwise is to let ontology nudge epistemology out of the center position of our metaphysics. However, here there enters into consideration the difference between persuasions of judgment and objective verification of judgment, the latter judgment resting upon that lesson of experience that teaches us to seek consistency in material truth through confirming the agreement of my objective understanding of a thing with yours. All concepts of things begin with an inference of ideation, and this is merely a judgment of belief on subjective grounds. For our objective grounds for judging material truth, we rely upon our joint agreements and in that way are able to know a thing as an object whose Existenz is not tied to our own. Young children exhibit what Piaget called radical ego-centrism, i.e., they merely presume as a judgment of belief that everyone understands things in the exact same way as the child does. Thus, for example, the child thinks the sun follows us when we go for walks. Only later, and through the gainsaying of actual experience, does the child gradually come to form those maxims of thinking that provide a hypothetical imperative for seeking logical perfection through non-subjective verification of one's understandings. A thing is an object regarded in terms of the possibility of actual or necessary Existenz independent of the Organized Being who represents that object in concepts. Thing and object are ontologically distinct. 454

expression of speculative Reason. Focusing now on the standards of logical perfection, we make a 2LAR division of this idea to analyze it in terms of our four general titles of representation. Kant describes the chief moments in the perfection of cognition as follows: A cognition is perfect (1) according to Quantity, when it is universal; (2) according to Quality, when it is distinct; (3) according to Relation, when it is true; and finally (4) according to Modality, when it is certain. [KANT (9: 38)] These are the four moments of logical perfection. Now we must clarify what they mean. The first thing we must recognize is that norms for these four moments can never be other than formal norms. The Organized Being possesses no a priori material standards from which one can obtain any standard gauge to which to refer such norms. Accordingly, the only place we can seek the standard gauge of logical perfection is in the structure of the manifold of concepts. Kant had a rather nice metaphor for this, Logical perfection is the skeleton of our knowledge. [KANT (24: 811)] When the process of synthesizing concepts was described earlier in this book, it was said that concepts were swept into the synthesis of reproduction in imagination according to the relevant transcendental schemata in play. The standard gauge of logical perfection places a condition on this summoning of concepts into the free play of imagination and understanding, namely that the concepts so employed orient the structuring of the manifold of concepts in a direction congruent with the norms (rules) of logical perfection. 3.1 The Standard Gauge of Quantity in Logical Perfection In relationship to some condition, a concept has objective universality if its scope is complete. This means the concept can be predicated of all objects in the scope of that condition [KANT1: B379]. Scope pertains to objects and the categories of understanding are the notions of scope in determinant judgments. It is by means of the categories that concepts in the manifold are referred to the transcendental schemata in the synthesis of thinking. However, for a formal standard we must look to the structure of the manifold of concepts. Here it is sphere of the concept rather than scope of the concept that provides a measurable for comparison to a standard. There are two factors from which it is possible to gauge the universality of any concept. The first is the extensive magnitude of the sphere of the concept. Recall that the sphere of a concept is made up of the totality of other concepts that stand under the former. The extensive magnitude of the sphere is simply the number of concepts in it and this is measured by number. The greater the number of concepts in the sphere of a concept, the more universal is that concept. 455

The second factor is the fecundity or "fruitfulness" of a concept in the making of cognitions. A concept that has been successfully applied on many occasions for the making of new cognitions is said to be logically important. For example, the idea of "energy" in physics is one of the most fruitful concepts in the possession of that science. On those infrequent occasions where appearances seem to contradict, e.g., "the law of conservation of energy," we find physicists willing and committed to going to great lengths to explain the phenomenon in a way that preserves the highly fecund idea of conservation of energy, and while "the matter is still in doubt," physicists do not for one moment abandon their use of this idea in its applications to other aspects of natural phenomena. To use a metaphor, the greater the fecundity of a concept, the greater is the "strength" with which it is bound in the manifold of concepts. Extensive magnitude in the sphere of a concept falls under the notion of plurality because the measure concerns a measure of the extent of the sphere. The fecundity of a concept, by contrast, is a concept falling under the notion of unity because this idea speaks to the demonstrated power of the concept to unite divers appearances under the same concept. Great fecundity elevates a concept to the status of a maxim for reasoning in the sense that the more fecund concept is tried more often in ratio-expression's orientation of determining judgment. Thus a way we can look at this idea of fecundity as a factor in logical perfection is in terms of the extensive magnitude of its occasions of invocation in the orientation of determining judgment. The synthesis of the notion of unity and the notion of plurality is the notion of totality. Totality is the category by which we understand the idea of the standard gauge of Quantity as logical expedience (magnitude + fecundity). Kant called this synthesis the logical horizon of a concept: With the enlargement of our cognitions or with the perfection of them according to their extensive magnitude, it is good to make an estimate as to how far a cognition is congruent with our purposes and capabilities. This consideration concerns the determination of the horizon of our cognitions, under which is to understand the adequacy of the magnitude of the collective cognitions along with the capabilities and purposes of the Subject. [KANT (9: 40)] The standard gauge for logical perfection in regard to Quantity is: increase of logical horizon. 3.2 The Standard Gauge of Quality in Logical Perfection Quality is matter of composition in representation. When we turn to consideration of a standard gauge of Quality in logical perfection, our considerations turn from the context of extensive magnitudes to that of intensive magnitudes. The measure of intensive magnitude in a composition is called its degree. While the mathematical representation of extensive magnitude calls upon integers (specifically, the cardinal numbers) for its mathematical description, intensive magnitude is given mathematical representation through the real numbers and with all the 456

metaphysical distinctions between extensiveness and discreteness in Quantity vs. intensiveness and continuity in Quality we discussed earlier. Intensive magnitude is ordinal, extensive discrete. Mathematical expressions in and of themselves come with no attached instruction sheet telling us when, where, and how to use them in application to Nature. We must dig a bit deeper to understand the idea of degree and its usefulness in application to the idea of a standard gauge of logical perfection in Quality. In other words, we must establish a real context. Above we saw Kant list the Quality of logical perfection as distinctness. We are thus led to ask what this means. In explaining this term, Kant said, All our clear representations can be logically distinguished into distinct and indistinct representations. Indistinct representation is the consciousness of a representation in the whole but without distinguishing this multiplicity which is contained in the whole. Distinctness is clarity that also gets to the parts. [KANT (24: 805)] We recall that the term "clear representation" means representation with consciousness. The term is nearly synonymous with the term perception other than for the minute distinction that clarity refers to the state of the Subject while perception refers to the state of the representation. Elsewhere Kant remarked, The first level of perfection of our cognition according to Quality is thus its clarity. A second level, or a higher degree of clarity, is distinctness. This subsists in clarity of marks. [KANT (9: 61-62)] We have represented the logical structure of the manifold of concepts by using graphs and will continue doing so here. A mark of a concept is a higher concept which understands that which is common in two or more lower concepts standing under it. The mark of a mark is a still higher concept (thus it is part of a series) understanding that which is common in two or more marks. Cognition of a mark is what is meant by clarity of marks. Perfect logical distinctness means the entire set of marks, which taken together make up the entirety of what is contained in the concept, have come to clarity (been made clear) [KANT (9: 62)]. Every mark is said to be contained in the concept for which it is a mark. Thus, the number of marks extracted from a concept is one indicator of how distinct that concept has been made. A graphical representation, by its mathematical and visual nature, tends to emphasize thinking in terms of extensive magnitude. But degree is not extensive magnitude and must not be mistaken for an idea of extensive magnitude. Kant likened the extensive magnitude of a cognition to a volume, whereas he likened its intensive magnitude to a density [KANT (24: 110)]. To continue the simile, a baseball and a whiffle ball can be equal in volume, but the density of the former is significantly greater than that of the latter. This is a difference in quality (lower case 'q') between these two objects. A person knows this difference in quality by comparing their relative weights. 457

What corresponds to this in the context of a standard gauge for the logical perfection of Quality? It cannot be the extensive form of the manifold of concepts. Is there something that accompanies the structure in which we say subsists the clarity of the marks, something that is not the series of connected concepts but nonetheless goes into the composition of the series? Let us contemplate this question by beginning with the pure notions of Quality in determinant judgments, the categories of reality, negation, and limitation. These, we recall, are rules for the construction of concepts in regard to the transcendental schemata of Quality. The latter refers to time-determinations with respect to the ideas of: (1) something in representation that "fills time" (matter of sensation); (2) something necessarily in the representation in sensibility that "does not fill time" (form of intuition); and (3) their coalescence in synthesis. Now, while we can (and do) say that the categories of understanding "qualify" a concept for the occasion of its participation in thinking (through the summons of reproductive imagination), we cannot say the category "does the summoning." Something else, something characteristic of the orientation of determining judgment through ratio-expression, does this. Distinctness in knowledge refers to the degree to which we are conscious of the details of that knowledge. In coming to grips with this admittedly still-vague idea, it is instructive to look at a hierarchy Kant called the grades of knowledge in representation. His most distinct presentation of this idea is found in Logik, where he presents it in terms of seven distinct grades of knowledge [KANT (9: 64-65)]: 1. repraesentare [sich etwas vorstellen], to represent something to oneself; 2. percipere [wahrnehmen], to perceive = to represent something with consciousness; 3. noscere [kennen], to be aware of something = to perceive in comparison with other things; 4. cognoscere [erkennen], to recognize = to be cognizant with consciousness; 5. intelligere [verstehen], to understand something = to recognize through understanding; 6. perspicere [einsehen], to see through = to know something through Reason; 7. comprehendere [begreifen], to comprehend = to know sufficiently for one's intent. Two immediate comments are in order here. The first is that since this hierarchy reputes to be a table of grades of knowledge, we cannot suppose these levels are discrete degrees of knowledge but rather must be viewed as convenient labeling points in a continuum, within which there is no primitive smallest unit of difference. The second is to note that all seven of these grades are described as verbs; these grades make reference to actions and not representations proper. Degree of knowledge links up to what can be done with a representation, not where it might be located in a series in terms of its Quantity of composition. Repraesentare is to represent without any degree of empirical consciousness; it is the = 0 compared to which the intensive magnitude of a representation is referred. Percipere is the grade 458

where conscious presentation begins; this is to say that within all the representations of nous referring to this perception there is some "representation that this representation is in me." The action of making this second order contribution to representation obviously alters in some way the "filling of time" because no representation lacking in conscious presentation can be said to "fill time" at all. But what, exactly, is the difference between repraesentare and percipere? The answer here is not so difficult. Both representations are representations in the synthesis of apprehension but the second also includes a presentation in the synthesis of apperception. The next two levels, noscere and cognoscere, illustrate one of Kant's hair-splitting distinctions characteristic of his work. To be merely aware (noscere) is to have more than a simple perception but less than a full cognition. It thus applies to affective perception with intuition. In regard to intuitions, this denotes consciousness of an appearance but not consciousness of a phenomenon. Accordingly, we cannot say objective clarity has yet been achieved. This is presented at the next level, cognoscere, where the intuition now contains contributions from concepts and therefore constitutes a full cognition. Cognizance implies cognition. These first four grades have their transcendental place of origin in receptivity. The fifth level, intelligere (to recognize through understanding), has reached the point where the transcendental place of the cognition originates from the manifold of concepts. It is here where the logical perfection of cognitions can be said to come under the ability of mind to act as agent in originating cognition. Yet here we are not asking for much agency because recognition through understanding merely refers to the making of determinant judgments in the manifold of concepts with the resulting concept being made available for use in the synthesis of imagination. The sixth level, perspicere (to know through Reason), involves a still higher degree of cognition. At this level it is not merely the concept that can go into the process of thinking; in addition to the concept we have at this level of knowledge cognitive acts in which, so to speak, the concept can "take other concepts with it" into the synthesis of imagination. These other concepts are those that have either immediate or mediate connection with it in the manifold of concepts. This is something more than mere recognition; here we have "insight" the recognition of relationships between the representations of sensibility and representations in the manifold of concepts that are not themselves presented in sensibility through sensation or lying contained in the first concept itself. Perspicere refers to a greater amount of association of concepts and anticipations that go into the synthesis of imagination in apprehension (affinity of concepts). Finally we come to comprehendere to know to a degree sufficient for one's intent. Here there is more involved than just association or anticipation in the process of thinking. There is, in addition, a purposiveness of pure Reason in terms of what Kant called the Vernunftmäßigkeit or 459

"moderation of Reason" [KANT (24: 127)]. At this level of distinctness a cognition is no longer merely the product of a rule for the reproduction of intuitions but a maxim for reasoning by means of the concept. Degree of distinctness is ordinal and grades are tic marks in the ordering. Stepping back away from these details, what Kant's hierarchy illustrates as a common factor across all the levels is a trait or "logical essence" of the degree of empirical apperception. As we mount the ladder up Kant's successive levels of grades of knowledge, what we find is increasing precision and fullness in concept representation [KANT (9: 62-63] from the contributions of more noetic processes and knowledge sources within the logical anatomy of nous. Their actions decoalesce what is in the concept and make its distinctness more perfect. (This will necessarily have its somatic counterpart in somatic signaling, e.g. in increased levels of metabolic activity in brain regions reciprocally coordinated with sensibility, determining judgment, and ratio-expression). So long as new marks can be extracted from a concept, its logical distinctness is incomplete. And from this, the standard gauge for logical perfection of Quality is: increase the distinctness of a concept through the synthesis of more marks contained in that concept through the employ of more sources of knowledge in synthesizing the intuitions of those marks. 3.3 The Standard Gauge of Relation in Logical Perfection Logical perfection for Relation is the perfection of objective truth. Now, here what we would like to possess is some universal criterion of material truth. This is to say that when one predicates something to be true what is meant is that the predication always holds for the thing regarded-as-it-is-in-itself of which it is predicated, and that no occurrence in experience will ever contradict what has been predicated. Unfortunately, this very idea of such a material truth is selfcontradictory because this criterion of truth is one that has to be valid for all objects in general. Therefore it is one in which we must make abstraction from all differences among objects, and yet has to deal with those very differences at the same time. One cannot have a criterion of truth that both throws out and does not throw out the material differences among objects. Logicians have long recognized this and that is why formal logic restricts itself to dealing only with the form of logic statements and stands silent on the subject of the truth or falsity of the premises plugged into those formal statements. Truth is the congruence of a cognition with its object, but this explanation goes no further than to state a Relation of community between cognition and object and does not serve as an operational definition of real objective truth. The only such definition possible for the Organized Being is one that can stand as a universal formal criterion. Because all object concepts are empirical representations, grounded in some immediate sensuous representation, this formal 460

criterion is largely negative in character. This is to say we can recognize when a concept is untrue of its object (gainsaid by actual experience) but we cannot say the concept is absolutely true of its object. In logical Relation our standard gauge of perfection and the operational definition of objective truth are one and the same, and this standard gauge is deduced from the principle of contradiction and identity. The formal statement of the logical perfection of truth is thus: Objective truth subsists in a judgment under the condition: everything of which the contradictory opposite is held-to-be-false is held-to-be-true, and everything of which the contradictory opposite is held-to-be-true is held-to-be-false. To hold-to-be-true means making a transcendental affirmation of a predication; to hold-to-be-false means making a transcendental negation of that predication. This operational definition of objective truth is a principle of categorical connection in reasoning. Logically perfect truth, as the speculative endpoint of acts of perfecting one's cognitions, thus involves the theoretically endless task of making every possible predication on the object, both those making every possible transcendental affirmation and also those making every possible transcendental negation through the contradictorily opposite predication. It is obvious that this is a mere ideal that can never actually be brought to completion by the Organized Being. Even so, the standard gauge of objective truth just given would be entirely in vain if reasoning in ratioexpression did not contain rules of reasoning by which the Organized Being could work toward the realization of the ideal. These are the principle of sufficient reason and the principle of the excluded middle. The principle of sufficient reason is: Every inference requires a ground but if one false consequence flows from this ground then the ground is also false. There are two criteria by which the principle of sufficient reason is expressible through speculative Reason. The first is the criterion of modus tollens: one false consequence of a cognition falsifies the cognition. The second is the criterion of modus ponens: if all consequences of a cognition are true then the cognition is true. Thus we have both a negative and a positive statement of norms for the perfecting of objective truth, although real certainty can attach only to the negative. The principle of sufficient reason is a principle of hypothetical proposition in reasoning. The principle of the excluded middle is: The inference from the negation of one of a pair of contradictory opposite predications to the affirmation of the other is valid, and the inference from the positing of one of a pair of contradictory opposite predications to negation of the other is valid. It is the principle of logical disjunction in reasoning. It is because there can be no material criterion for truth that the transcendental perfection of Relation occupies the slot of the external Relation in our 2LAR. Logical truth is something the 461

Organized Being determines for itself, but the maintenance of predications held-to-be-true or held-to-be-false is always subject to the overarching standard that what the Organized Being holds-to-be-true or holds-to-be-false is always subject to conditioning by actual experience in the on-going interactions between the Organized Being and its environment. The Organized Being acts to perfect its understanding, but it cannot guarantee, even to itself, absolutely perfect objective understanding. 3.4 The Standard Gauge of Modality in Logical Perfection The reader will have noted that the operational definition of objective truth just given is phrased in terms of holding-to-be-true and holding-to-be-false rather than the stronger statement of being-true or being-false. We would all prefer the latter to the former; the latter is more satisfactory for the drive to absolute completion dictated by the transcendental Ideas of Rational Cosmology and it is simply human Nature to prefer the latter and absolute idea. The Critical definition, on the other hand, sets out in sharp relief the underlying subjective factors that go into every determinant judgment and, indeed, into the very nature of human understanding. For a person who holds to an ontology-centered view of how he wants the world to be, this Critical requirement that we must sacrifice the comfort of some Hegelian notion of Absolute Truth is very uncomfortable, and there are people who are so dissatisfied with this that they will protest against it with great animation and vigor. Nonetheless, the fact is that here is an epistemological finding dooming not only the metaphysics of Hegel but those of Plato and Aristotle as well. And this brings us to the topic of logical Modality in transcendental perfection. The reader will have noted that the formal norms and even the standard gauge of objective truth tell us nothing about which particular predication in a pair of contradictory predications will be the one held-to-be-true by an Organized Being. Logical perfection alone cannot determine this because the process of determining judgment is not the only process of judgment at work in judgmentation in general. The two other modi of perfection have their roles as well. Modality in judgment is the judgment of a judgment and Modality in representation is matter-of-the-matter of a combination (= matter of nexus). Modality in transcendental perfection is called certainty, and this is something quite different from truth. Perhaps nothing better illustrates the role of Modality in transcendental perfection than the experience of meeting someone who, in the face of overwhelming evidence to the contrary, maintains what others of us hold to be the most absurd sorts of propositions. For example, there is a great deal of well-founded scientific evidence that the Earth is about four and one-half billion years old. This evidence is congruent with a great many scientific facts and is, indeed, so well 462

grounded in these facts that to deny this conclusion is prima facie absurd to one who has been well trained in science. Yet your author knows several people, people he regards as quite intelligent in other matters, who adamantly hold fast to the position that the Earth is no older than around six thousand years, and that this vast corpus of scientific knowledge is wrong, because someone told them once that Bishop Usher calculated the age of the Earth using the recital of the generations in Genesis. Perhaps you know some people who hold to this view as well. Similarly, the Dasein of biological evolution is a scientific fact of actual experience 5 (not a theory; natural selection is a theory). Yet your author knows a number of people, who again he regards as quite intelligent and well educated in other matters, who hold fast to the story of Biblical creationism an idea science condemns as so contrary to such an enormous body of facts that it must be called scientifically absurd. How in human nature is this possible? It will not at all do to judge that there must be something wrong some mental defect or flaw of character with the people who hold such views. Such a judgment is in wholesale contradiction with many other facts concerning the individuals involved indeed, so wholly at odds with these facts that this impugning judgment of the character or intelligence or mental health of these people is itself an absurd judgment. So, again, how is this possible? The answer lies with Modality in transcendental perfection. Kant writes, Truth is objective property of knowledge, that judgment through which something becomes represented as true; the reference to an understanding and so to a particular Subject is subjective holding-to-be-true. [KANT (9: 65-66)] Every concept in the manifold of concepts originates through an inference of judgment, either one of ideation, induction, or analogy. But, as we have seen, these acts are acts of reflective judgment, which is concerned only with affective perceptions and judges not concepts but sensibility. Thus all general concepts of objects have a subjective origin in thinking. At the moment of their making, intuitions and concepts are represented as judgments of belief and belief is unquestioned holding-to-be-true. Now, to be unquestioned is not the same as to be certain. Believing imputes nothing more than apperception of a subjectively sufficient ground for holding-to-be-true unaccompanied by any objectively sufficient ground for holding-to-be-true. It is logically quite meaningless to say there is any objective degree of holding-to-be-certain for a belief because a belief utterly lacks objective grounds all the while it goes unquestioned, and to say there is an objective degree of holding-to-be-certain requires precisely such an objective ground. A belief is aesthetically perfect until it comes to be questioned by an act of aesthetical reflective judgment. Here we have our first hint that aesthetical perfection and logical perfection 5 It can be and has been directly observed in the laboratory, thus its Dasein is factual. 463

are modi of perfection that are, in a manner of speaking, at odds with one another. Once a representation of belief has been called into question (because its involvement in the making of further cognitions produces inexpedience in judgmentation), it must undergo an accommodation in the manifold of concepts and only then does logical perfection become involved with the re-making of its representation in the manifold. Regardless of whether the propositions attending this accommodation involve transcendental affirmation (retaining some aspect or aspects of the concept of the former belief as true) or transcendental negation (retaining some aspect or aspects of the concept as false), to the holding-to-be-true (or false) of the concept there is now in addition a degree of certainty attending this holding as matter of the nexus in perfection. We can talk about the character of holding-to-be-certain in terms of three modi [KANT (9: 66)]. One of these is, of course, belief, and here the Modal character of believing is assertoric. A second is opining, which is holding-to-be-true (or false) with apperception of insufficiency in the objective grounds for this holding-to-be. The Modal character of opining is problematic because the Organized Being is conscious of the possibility of error in the judgment. The third is knowing, which is holding-to-be-true (or false) with apperception of belief of objective sufficiency in the grounds for this holding-to-be. The Modal character of knowing is apodictic and it is only here where one says of the judgment it is held-to-be-certain. With opining there is consciousness of contingency in the judgment; with knowing there is consciousness of necessity in the judgment. Objective certainty is concept representation in the modus of knowing by determining judgment. Now, concepts in the manifold of concepts can have their transcendental place of origin either from receptivity (in which case the judgment is attended by contingency) or from spontaneity. Necessity springs from the latter because objects per se are not themselves apodictic; only the model giving their concepts context can be apodictic in judgment. Theorems of mathematics, for example, are concepts in the modus of knowing when their proofs are held-to-be complete and correct. This is why a mathematician refuses to call a mathematical proposition a theorem unless it is accompanied by an iron-clad proof. Transcendental perfection in logical Modality has to do only with concepts in the modus of opining. This is because concepts in the modus of knowing are already held-to-be-objectivelycertain, and thus are already regarded to be perfect, while concepts in the modus of believing are unquestioned and are regarded-to-be facts. Facts are the materia circa quam of nexus in the manifold of concepts. The standard gauge of logical perfection in Modality is: transformation of concepts-of-opining into concepts-of-knowing. 464

This does not mean that once a concept is converted into the modus of knowing it cannot later be contradicted in experience. Believing is always re-inserted somewhere in the context of the concept; this is the nature of the process of thinking and arises from the part played in this by reflective judgment. One cannot say we know something by its concept unless one also says there is contained in this concept something that is believed. This is the point of vulnerability for holding-to-be-true (or false), and the unexpected lack of congruence between anticipation by a concept and actuality in a sensuous intuition of appearance is an occasion for a feeling of Unlust in reflective judgment. If this feeling of Unlust co-involves a concept held in the modus of knowing, the Quality of the aesthetical judgment is sublimity because the incongruence strikes not just at the concept but at the entire structure of its context in the manifold of concepts. The greater is the degree of logical perfection in the concept, the greater is the degree of the feeling of Unlust if the concept comes into conflict with actual experience. Judgmentation can take one of two routes from here. If there is better subjective expedience in retaining the holding-to-be-true of the concept (or, in the companion case, retaining its holdingto-be-false), the original truth-judgment of the concept is retained and whatever other concepts now stand in contradiction with it are the ones that, in a manner of speaking, will be attacked by judgmentation as the Organized Being undertakes its process of re-equilibration. This is the epistemological source of denial exhibited in such ways as by the examples given earlier. On the part of determining judgment, the tipping point will come from whichever route seems to lead to greater expedience for logical transcendental perfection in perfecting the structure of concepts. Seeming underlies the causality for presentations of the aesthetic Idea to affect the process of determining judgment. The aesthetic Idea is the synthesis of continuity in perception linking composition in aesthetical reflective judgment and the noetic Kraft of adaptive psyche. It is therefore hardly a wonder at all that disagreements over evolution vs. creationism or between different religious or political dogmas often arouse such intense passion. The mechanisms of perfection in re-equilibration are those immediately involving the arousal of Lust and Unlust. 4. Aesthetical Perfection 4.1 The Moments of Aesthetical Perfection This last point is our segue into perfection viewed from the judicial Standpoint. Here our concern is still with the perfection of knowledge but from this Standpoint our focus shifts to the role Aesthetic, the laws of sensibility, plays in the production of knowledge. Aesthetic is greatly under-studied by present day science. In one way this is understandable because aesthetical perfection deals with the determinable in the metaphysical nexus of perfection, whereas logical 465